Book of Zechariah Chapter 6 Vs. 5

 A Vision of Four Chariots

Zec 6:5 And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.

And the angel...

מַלְאָךּ

mal’āḵ: A masculine noun meaning a messenger, an angel. The term often denotes one sent on business or diplomacy by another (human) personage. Jacob sent messengers on ahead to his brother Esau in the hope of finding favor in his eyes (Gen. 32:3,4, 32:6,7). The elders of Jabesh sent messengers throughout Israel in a desperate attempt to locate someone who could rescue their town from the dire threat of the Ammonites (1Sam. 11:3-4, 11:9; cf. 2Sam. 11:19; 1Kgs. 19:2; 2Kgs. 5:10). Very often, the term referred to messengers sent from God. Sometimes these were human messengers, whether prophets (Isa. 44:26; Hag. 1:13; Mal. 3:1); priests (Ecc. 5:6,5; Mal. 2:7); or the whole nation of Israel (Isa. 42:19). More often, however, the term referred to heavenly beings who often assumed human form (Gen. 19:1; Jdg. 13:6, 13:15-16) and appeared to people as bearers of the Lord's commands and tidings (Jdg. 6:11-12; 13:3). They were often responsible for aiding, protecting, and fighting for those who trusted in the Lord (Gen. 24:7; Exo. 23:20; 33:2; 1Kgs. 19:5; Psm. 34:7,8; 91:11). They also acted as instruments of divine judgment, meting out punishment on the rebellious and the guilty (2Sam. 24:16-17; Psm. 35:5-6; 78:49; Isa. 37:36). Sometimes the angel of the Lord and his message are so closely identified with the Lord Himself that the text simply refers to the angel as "the Lord" or "God" (Gen. 16:7; 22:11; 31:11; Exo. 3:2; Jdg. 13:18; cf. Gen. 16:13; 22:12; 31:13, 31:16; Exo. 3:4; Jdg. 6:22; 13:22).

answered...

עָנָה

‛ānāh, לְעַנּוֹת

l^e‛annôṯ: I. A verb meaning to answer, to respond, to reply, to testify. It refers to responding, answering a person: of people responding (Gen. 18:27; 23:5); of God answering, responding by word or deed (1Sam. 7:9; 14:37; 28:6, 28:15; 1Kgs. 18:37); of a lover's response (Song 2:10; 5:6). It is often coupled with ’āmar, they said: he answered (‛ānāh) and said (w^e‛āmar) (Exo. 4:1). It has the legal sense of witness to, about, against, to testify in some contexts (Gen. 30:33; Deu. 31:21; 2Sam. 1:16). In its passive use, it means to be given, provided with a response (Pro. 21:13; Ezk. 14:4, 14:7).

II. A verb meaning to sing, to shout, to howl. It is used of singing joyously to the Lord and in praise of His Law (Exo. 15:21; 1Sam. 18:7; Ezra 3:11; Psm. 119:172); or in a riotous, uncontrolled way (Exo. 32:18). It is used of a victory song or crying out in victory (Jer. 51:14). It is used figuratively of a rested Israel singing again (Hos. 2:15). It refers to the howling or crying out of animals (Isa. 13:22).

III. A proper noun meaning Leannoth; part of a song title Mahalath Leannoth. It is found in the title of Psalm 88. The title seems to refer to affliction. The psalm is a powerful plea for deliverance from death.

and said...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

unto...

אֵל

’ēl, אֶל

’el: A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

me, These...

אֵלֶּה

’ēlleh: A demonstrative pronoun or adjective meaning these. It usually refers to preceding items and functions as a demonstrative adjective (Gen. 6:9; 15:1; 2Sam. 23:22). Referring to following items, it functions as a demonstrative pronoun meaning these are (Gen. 6:9; Deu. 27:12-13; 1Sam. 4:8).

are the four...

אַרְבַּע

’arba‛, אַרְבָּעָה

’arbā‛āh: A common noun meaning four. Used as an ordinal number, it means fourth. Put into its plural form, ’arbā‛îm, it means forty; put into its dual form, ’arbā‛ayîm, fourfold. With the preposition b^e added to it, followed by the month, it means fourth (Zec. 1:7).

spirits...

רוּחַ

rûaḥ: A feminine noun meaning spirit, wind, breath. The word is used to refer to the Spirit of God or the Lord. The Spirit of the Lord inspired prophets to utter their prophecies (Num. 11:17, 11:25; 1Sam. 10:6; 19:20); the Spirit of the Lord moved the prophets in time and space, as in the case of Elijah (1Kgs. 18:12; Ezk. 2:2). The word could be modified by an adjective to refer to an evil spirit from the Lord (1Sam. 16:15-16; 1Kgs. 22:22-23). The Spirit of God is properly referred to as the Holy Spirit (Psm. 51:11,13; 106:33; Isa. 63:10-11). The Spirit produced and controlled the message of the prophets, even of a Mesopo-tamian prophet like Balaam (Num. 24:2). David was inspired to speak as a prophet by the Spirit (2Sam. 23:2). The Spirit was present among the returned exiles in Jerusalem (Hag. 2:5; Zec. 4:6); and will be poured out in the latter days on all flesh, imparting prophecy, dreams, and visions (Joel 2:28; 3:1). The Spirit of God was grieved by the rebellion of God's people (Isa. 63:10).

The Lord's Spirit imparted other gifts: giving Bezalel skill and ability in all kinds of work (Exo. 31:3; 35:31); including the skill to teach others (see Exo. 35:34); the Spirit gave understanding as well (Job 32:8). The Spirit of the Lord had a part in creating the universe; the Spirit hovered over the deep and imparted life to persons (Gen. 1:2; Job 33:4); and even revived the dead (Ezk. 37:5, 37:10; 39:29).

The human spirit and the Spirit of God are closely linked with moral character and moral attributes. God will give His people a new spirit so they will follow His decrees and laws (Ezk. 11:19; 36:26). God's Spirit will rest on His people, transforming them (Isa. 59:21). The Lord preserves those who have heavy spirits and broken hearts (Psm. 34:18,19; Isa. 65:14).

The human spirit is sometimes depicted as the seat of emotion, the mind, and the will. In a song of praise, Isaiah asserted that the spirit desires the Lord (Isa. 26:9; Job 7:11). The spirit imparts wisdom for understanding (Exo. 28:3; Deu. 34:9); and carrying out one's responsibilities. David prayed for a willing spirit to aid him (Exo. 35:21; Psm. 51:10,12).

The spirit made flesh alive and is the life force of living humans and animals. The Lord makes the spirits of people that give them life (Zec. 12:1). This spirit is from God and leaves at death (Gen. 6:3; Psm. 78:39; Ecc. 3:21). The spirit is pictured as giving animation, agitation, or liveliness the Queen of Sheba was overcome in her spirit when she saw the splendors of Solomon's world (1Kgs. 10:5). Not to have any spirit is to lose all courage; the Amorite kings had no spirit in them when they learned how Israel had crossed the Jordan. To be short of spirit is to be despondent or impatient (Ecc. 6:9).

The word also describes the breath of a human being or the natural wind that blows. The idols of the goldsmith have no breath in them; they are inanimate (Jer. 10:14; 51:17). Human speech is sometimes only words of wind that mean nothing (Job 16:3). By the gust of his nostrils, the Lord piled up the waters of the Red Sea (Exo. 15:8). Often, the word refers to wind or a synonym of wind. The Lord sent a wind over the earth to dry up the floodwaters (Gen. 8:1; Exo. 15:10; Num. 11:31). Jeremiah spoke of the four winds, referring to the entire earth (Jer. 49:36; Ezk. 37:9). The word is also used to mean wind in the sense of nothing (Ecc. 1:14; 2:11; Isa. 26:18). The wind, like the Spirit, cannot be caught, tamed, or found (Ecc. 2:11).

of the heavens,...

שָׁמַיִם

šāmayim: A masculine noun meaning sky, heaven, abode, firmament, air, stars. Although the word is plural or dual in form, it can be translated into English as singular or plural depending on the context. The word describes everything God made besides the earth: God made the heavens of the universe (Gen. 1:1; 14:19); the firmament or expanse which He created around the earth was named sky or heaven as well (Gen. 1:8). He stretched out the heavens (Isa. 40:22); creating them (Isa. 42:5; 45:18).

The heavens that humans observe with their senses are indicated by this word. The stars are part of the heavens (Gen. 15:5) and are personified in some cases (Jdg. 5:20); the sun and the moon, along with the stars, make up a major part of the hosts of heaven (Deu. 4:19). Unfortunately, these things were worshiped as gods by even the Israelites (Jer. 8:2). The heavens became a source of knowing the future and life in general, for scanners of the heavens and astrologers searched the heavens for signs (Isa. 47:13). A favorite pagan deity was the Queen of Heaven whom the people worshiped (Jer. 7:18; 44:17). God created waters above and below the heavens (Gen. 1:8-9). The clouds are a feature of the sky (Gen. 8:2; Jdg. 5:4; 1Kgs. 18:45; Job 26:13). The word indicates the total inhabited earth when it speaks of from under heaven, as when the Amalekites were to be destroyed from under heaven (Gen. 6:17; Exo. 17:14). The teacher of Ecclesiastes spoke of examining everything under heaven, i.e., everything done in the world in which humans live (Ecc. 1:13; 2:3; 3:1); birds and other fowl fly in the sky (Gen. 1:20). In God's new world, there will be a new heaven and a new earth (Isa. 65:17; 66:22).

The invisible heavens are the abode of God. Heaven is the Lord's throne, the earth is the resting place of His feet a beautiful metaphor of God's sovereignty over the universe (Isa. 66:1). He extends the heavens as the tent roof of the universe (Isa. 40:22); He dwells in heaven (1Kgs. 8:30, 8:32); yet He is not contained in even the heaven of heavens, the most exclusive part of the heavens (1Kgs. 8:27).

Heaven describes the place from which God operates: He calls to people from heaven (Gen. 21:17; 22:11). The Ten Commandments were spoken from heaven (Exo. 20:22; Neh. 9:13). He sent down manna from heaven for His people in the desert (Exo. 16:4). He is not merely a dweller in heaven, but He is the God of heaven (Gen. 24:3; 2Ch. 36:23; Ezr. 1:2). The heavens grow old and pass away, but God is eternal (Job 14:12; Isa. 13:10; 65:17). Satan aspired to usurp God's reign in heaven and was cast out (Isa. 14:12-13). Elijah the prophet, because he faithfully followed the Lord, was taken up into heaven in a whirlwind (2Kgs. 2:1, 2:11).

which go forth...

יוֹצֵאת

yôṣē’ṯ, יָצָא

yāṣā’: I. A feminine noun meaning captivity. It is used of going forth from one's homeland into exile (Psm. 144:14). God's blessing on His people could prevent this from happening.

II. A verb meaning basically to go out or to come in. It is used in many settings and contexts and is nuanced by those settings. It is used of the rising or coming forth of the sun or stars (Gen. 19:23; Neh. 4:21,15]); of the birth and coming out of a child (Gen. 25:26); of the springing up of plants (1Kgs. 4:33; 5:13). It indicates general motion or movement, stepping forth for various purposes (1Sam. 17:4; 2Sam. 16:5); to set out (Exo. 17:9); to set out in a military sense (Deu. 20:1; 1Sam. 8:20; 1Chr. 5:18; Pro. 30:27). Of birds it is used with šûḇ, to return, to mean to fly back and forth or here and there (Gen. 8:7).

It has many figurative uses: "to come out from" (yāṣā’+ min) means to be descended from (Gen. 10:14); to die is described as one's soul, life, going out, away (Gen. 35:18; Ezk. 26:18); to lack courage, to fail occurs when one's heart goes out (Gen. 42:28). The beginning of the year is described as the (old) year going out (Exo. 23:16); it is used of the effects of something wearing off (1Sam. 25:37). It is used of manna "coming out of one's nose," meaning becoming sick over excessive eating of a food (Num. 11:20). It describes the removal of dross from a metal (Pro. 25:4), purifying it.

It has several nuanced meanings in different settings: to escape free (1Sam. 14:41); to leave, to go away (Dan. 10:20). The removal of a scoffer causes a quarrel to cease, to go away (Pro. 22:10). It indicates the freeing of a slave (Lev. 25:25). The context in all its uses affects its meaning and translations. In its use as a causal stem verb, it takes on the idea of causing to go out, to go forth (Gen. 15:5; Jos. 2:3); to take away (Gen. 48:12); to lead an army (2Sam. 5:2). Or it indicates bringing forth, producing plants from the ground (Gen. 1:12); a weapon by an iron worker or smith (Isa. 54:16). Or it may, in the personal sphere, indicate bringing forth one's spirit or breath, indicating that a person makes his or her feelings known (Pro. 29:11), as is characteristic of a fool. It is used with the word justice to mean to bring forth or execute justice (Isa. 42:1, 42:3). In its passive uses, it indicates that someone or something is led forth (Gen. 38:25; Ezk. 14:22; cf. Ezk. 38:22).

from standing...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy: A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

יָצַב

yāṣaḇ: A verb indicating to stand, to confront, to take one's stand. It is used in a reflexive stem and means to station oneself, to take a firm stand (1Sam. 3:10). It has the sense of to present oneself at a location (Deu. 31:14) or to take a firm position on something (2Sam. 18:13). It is used of putting oneself in a place of honor (Pro. 22:29); of a soldier taking his place in the armed forces (Jer. 46:4); or a person placing himself among the people of Israel in assembly (Jdg. 20:2). To not allow someone to stand before you means to disapprove of him or her (Psm. 5:5,6). To direct one's life in a certain way is to set oneself on a certain path of life (Psm. 36:4,5). It is used of resisting people by taking a stand against them (Jos. 1:5; Psm. 2:2).

before...

עַל

‛al: A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to (yāsap̱ ‛al) (Gen. 28:9; 31:50; Deu. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: k^e‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, that . . . not (Gen. 31:20); ‛al-’^ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on (‛al) someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deu. 26:19; Psm. 57:5,6, 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on (‛al) something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against (‛al) a foe (Gen. 34:25; Deu. 19:11; Amos 7:9).

the Lord...

אָדוֹן

’ādôn: A masculine noun meaning lord or master. The most frequent usage is of a human lord, but it is also used of divinity. Generally, it carries the nuances of authority rather than ownership. When used of humans, it refers to authority over slaves (Gen. 24:9; Jdg. 19:11); people (1Kgs. 22:17); a wife (Gen. 18:12; Amos 4:1); or a household (Gen. 45:8; Psm. 105:21). When used of divinity, it frequently occurs with y^ehōwāh, signifying His sovereignty (Exo. 34:23; Jos. 3:13; Isa. 1:24). See the Hebrew noun ’^aḏōnāy.

of all...

כֹּל

kōl: A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

the earth...

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).